2 Samuel 5:6
2 Samuel 5:6 in Multiple Translations
Now the king and his men marched to Jerusalem against the Jebusites who inhabited the land. The Jebusites said to David: “You will never get in here. Even the blind and lame can repel you.” For they thought, “David cannot get in here.”
¶ And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.
And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land, who spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither; thinking, David cannot come in hither.
And the king and his men went to Jerusalem against the Jebusites, the people of the land: and they said to David, You will not come in here, but the blind and the feeble-footed will keep you out; for they said, David will not be able to come in here.
David the king and his men went to Jerusalem to attack the Jebusites who were living there. The Jebusites told David: “You'll never enter here. Even the blind and lame could stop you.” They were convinced that David could not get in.
The King also and his men went to Ierusalem vnto the Iebusites, the inhabitants of the land: who spake vnto Dauid, saying, Except thou take away the blinde and the lame, thou shalt not come in hither: thinking that Dauid coulde not come thither.
And the king goeth, and his men, to Jerusalem, unto the Jebusite, the inhabitant of the land, and they speak to David, saying, 'Thou dost not come in hither, except thou turn aside the blind and the lame;' saying, 'David doth not come in hither.'
The king and his men went to Jerusalem against the Jebusites, the inhabitants of the land, who spoke to David, saying, “The blind and the lame will keep you out of here,” thinking, “David can’t come in here.”
And the king and his men went to Jerusalem to the Jebusites, the inhabitants of the land: who spoke to David, saying, Except thou shalt take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.
And the king and all the men that were with him went to Jerusalem to the Jebusites the inhabitants of the land: and they said to David: Thou shalt not come in hither unless thou take away the blind and the lame that say: David shall not come in hither.
One day King David and his soldiers went to Jerusalem to fight against the Jebus people-group who lived there. The people there thought that David’s army would not be able to capture the city, so they sent a message to David, saying “Your army will never be able to get inside our city! Even the blind and crippled people will be able to chase you away!”
Berean Amplified Bible — 2 Samuel 5:6
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
2 Samuel 5:6 Interlinear (Deep Study)
BIB
HEB
וַ/יֵּ֨לֶךְ
הַ/מֶּ֤לֶךְ
וַֽ/אֲנָשָׁי/ו֙
יְר֣וּשָׁלִַ֔ם
אֶל
הַ/יְבֻסִ֖י
יוֹשֵׁ֣ב
הָ/אָ֑רֶץ
וַ/יֹּ֨אמֶר
לְ/דָוִ֤ד
לֵ/אמֹר֙
לֹא
תָב֣וֹא
הֵ֔נָּה
כִּ֣י
אִם
הֱסִֽירְ/ךָ֗
הַ/עִוְרִ֤ים
וְ/הַ/פִּסְחִים֙
לֵ/אמֹ֔ר
לֹֽא
יָב֥וֹא
דָוִ֖ד
הֵֽנָּה
וַ/יֵּ֨לֶךְ
yâlak
H3212
to walk
Conj | V-Qal-ConsecImperf-3ms
הַ/מֶּ֤לֶךְ
melek
H4428
King's
Art | N-ms
וַֽ/אֲנָשָׁי/ו֙
ʼîysh
H376
man
Conj | N-mp | Suff
יְר֣וּשָׁלִַ֔ם
Yᵉrûwshâlaim
H3389
Jerusalem
N-proper
אֶל
ʼêl
H413
to(wards)
Prep
הַ/יְבֻסִ֖י
Yᵉbûwçîy
H2983
Jebus
Art | Ngmsa
יוֹשֵׁ֣ב
yâshab
H3427
to dwell
V-Qal
הָ/אָ֑רֶץ
ʼerets
H776
land
Art | N-cs
וַ/יֹּ֨אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
לְ/דָוִ֤ד
Dâvid
H1732
David
Prep | N-proper
לֵ/אמֹר֙
ʼâmar
H559
to say
Prep | V-Qal-Inf-a
לֹא
lôʼ
H3808
not
Part
תָב֣וֹא
bôwʼ
H935
Lebo
V-Qal-Imperf-2ms
הֵ֔נָּה
hênnâh
H2008
here/thus
Adv
כִּ֣י
kîy
H3588
for
Conj
אִם
ʼim
H518
if
Conj
הֱסִֽירְ/ךָ֗
çûwr
H5493
to turn aside
V-Hiphil-Perf-3ms | Suff
הַ/עִוְרִ֤ים
ʻivvêr
H5787
blind
Art | Adj
וְ/הַ/פִּסְחִים֙
pâçach
H6452
to pass
Conj | Art | Adj
לֵ/אמֹ֔ר
ʼâmar
H559
to say
Prep | V-Qal-Inf-a
לֹֽא
lôʼ
H3808
not
Part
יָב֥וֹא
bôwʼ
H935
Lebo
V-Qal-Imperf-3ms
דָוִ֖ד
Dâvid
H1732
David
N-proper
הֵֽנָּה
hênnâh
H2008
here/thus
Adv
Hebrew Word Study
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Hebrew Word Reference — 2 Samuel 5:6
וַ/יֵּ֨לֶךְ
yâlak
H3212
"to walk"
Conj | V-Qal-ConsecImperf-3ms
To walk or go, this verb means to move from one place to another, used literally or figuratively, as in to live or die, or to lead someone.
Definition: 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Hiphil) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 936 OT verses. KJV: [idiom] again, away, bear, bring, carry (away), come (away), depart, flow, [phrase] follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, [phrase] pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, [idiom] be weak. See also: Genesis 3:14; Exodus 5:8; Deuteronomy 28:14.
הַ/מֶּ֤לֶךְ
melek
H4428
"King's"
Art | N-ms
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
וַֽ/אֲנָשָׁי/ו֙
ʼîysh
H376
"man"
Conj | N-mp | Suff
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
יְר֣וּשָׁלִַ֔ם
Yᵉrûwshâlaim
H3389
"Jerusalem"
N-proper
Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.
Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ/יְבֻסִ֖י
Yᵉbûwçîy
H2983
"Jebus"
Art | Ngmsa
A Jebusite is a person who lives in Jebus, the early name for Jerusalem. They are descendants of Jebus, a son of Canaan. The KJV translates it as 'Jebusite'.
Definition: Jebusite = "descendants of Jebus" descendants of the 3rd son of Canaan who lived in or around the site of Jebus, the early name for Jerusalem Another spelling of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 39 OT verses. KJV: Jebusite(-s). See also: Genesis 10:16; Joshua 24:11; Zechariah 9:7.
יוֹשֵׁ֣ב
yâshab
H3427
"to dwell"
V-Qal
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
הָ/אָ֑רֶץ
ʼerets
H776
"land"
Art | N-cs
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan
Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.
וַ/יֹּ֨אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
לְ/דָוִ֤ד
Dâvid
H1732
"David"
Prep | N-proper
David was the youngest son of Jesse and a king of Judah, first mentioned in Ruth 4:17, and an ancestor of Jesus.
Definition: A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17; son of: Jesse (H3448) and Nahash (H5176I); brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339); father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N) Also named: Daueid, Dauid, Dabid (Δαυείδ, Δαυίδ, Δαβίδ "David" G1138) § David = "beloved" youngest son of Jesse and second king of Israel
Usage: Occurs in 912 OT verses. KJV: David. See also: Ruth 4:17; 1 Samuel 20:41; 1 Samuel 27:9.
לֵ/אמֹר֙
ʼâmar
H559
"to say"
Prep | V-Qal-Inf-a
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
לֹא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
תָב֣וֹא
bôwʼ
H935
"Lebo"
V-Qal-Imperf-2ms
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
הֵ֔נָּה
hênnâh
H2008
"here/thus"
Adv
This Hebrew word means a location or direction, like here or there, and can also refer to a point in time, such as now. It is used in various contexts, including Genesis and Psalms. The KJV translates it as 'here' or 'hither'.
Definition: here, there, now, hither
Usage: Occurs in 42 OT verses. KJV: here, hither(-to), now, on this (that) side, [phrase] since, this (that) way, thitherward, [phrase] thus far, to...fro, [phrase] yet. See also: Genesis 15:16; 2 Samuel 20:16; Psalms 71:17.
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אִם
ʼim
H518
"if"
Conj
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Definition: : if/whether_or/though 1) if 1a) conditional clauses 1a1) of possible situations 1a2) of impossible situations 1b) oath contexts 1b1) no, not 1c) if...if, whether...or, whether...or...or 1d) when, whenever 1e) since 1f) interrogative particle 1g) but rather
Usage: Occurs in 931 OT verses. KJV: (and, can-, doubtless, if, that) (not), [phrase] but, either, [phrase] except, [phrase] more(-over if, than), neither, nevertheless, nor, oh that, or, [phrase] save (only, -ing), seeing, since, sith, [phrase] surely (no more, none, not), though, [phrase] of a truth, [phrase] unless, [phrase] verily, when, whereas, whether, while, [phrase] yet. See also: Genesis 4:7; Exodus 22:3; Leviticus 27:27.
הֱסִֽירְ/ךָ֗
çûwr
H5493
"to turn aside"
V-Hiphil-Perf-3ms | Suff
To turn aside or remove is the meaning of this verb, used in various forms throughout the Bible. It can mean to depart, avoid, or put something away, and is often used in the context of turning away from sin or wrongdoing, as seen in the actions of prophets and leaders in the Old Testament.
Definition: : remove 1) to turn aside, depart 1a) (Qal) 1a1) to turn aside, turn in unto 1a2) to depart, depart from way, avoid 1a3) to be removed 1a4) to come to an end 1b) (Polel) to turn aside 1c) (Hiphil) 1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose 1c2) to put aside, leave undone, retract, reject, abolish 1d) (Hophal) to be taken away, be removed
Usage: Occurs in 284 OT verses. KJV: be(-head), bring, call back, decline, depart, eschew, get (you), go (aside), [idiom] grievous, lay away (by), leave undone, be past, pluck away, put (away, down), rebel, remove (to and fro), revolt, [idiom] be sour, take (away, off), turn (aside, away, in), withdraw, be without. See also: Genesis 8:13; 2 Samuel 6:10; Psalms 6:9.
הַ/עִוְרִ֤ים
ʻivvêr
H5787
"blind"
Art | Adj
This word describes someone who is blind, either physically or unable to see spiritually. In the Bible, it is used in Matthew 9:27 to describe the two blind men who followed Jesus. The word is also used in Romans 2:19 to describe spiritual blindness.
Definition: 1) blind 1a) blind (physically) 1b) blind (fig.)
Usage: Occurs in 23 OT verses. KJV: blind (men, people). See also: Exodus 4:11; Isaiah 35:5; Psalms 146:8.
וְ/הַ/פִּסְחִים֙
pâçach
H6452
"to pass"
Conj | Art | Adj
To limp or hop is the meaning of this verb, which can also mean to skip over or spare something. It is used in Exodus 12:27 to describe the Israelites' actions during the Passover.
Definition: 1) to pass over, spring over 1a) (Qal) to pass over 1b) (Piel) to skip, pass over
Usage: Occurs in 8 OT verses. KJV: halt, become lame, leap, pass over. See also: Exodus 12:13; 2 Samuel 5:6; Isaiah 31:5.
לֵ/אמֹ֔ר
ʼâmar
H559
"to say"
Prep | V-Qal-Inf-a
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
לֹֽא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
יָב֥וֹא
bôwʼ
H935
"Lebo"
V-Qal-Imperf-3ms
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
דָוִ֖ד
Dâvid
H1732
"David"
N-proper
David was the youngest son of Jesse and a king of Judah, first mentioned in Ruth 4:17, and an ancestor of Jesus.
Definition: A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17; son of: Jesse (H3448) and Nahash (H5176I); brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339); father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N) Also named: Daueid, Dauid, Dabid (Δαυείδ, Δαυίδ, Δαβίδ "David" G1138) § David = "beloved" youngest son of Jesse and second king of Israel
Usage: Occurs in 912 OT verses. KJV: David. See also: Ruth 4:17; 1 Samuel 20:41; 1 Samuel 27:9.
הֵֽנָּה
hênnâh
H2008
"here/thus"
Adv
This Hebrew word means a location or direction, like here or there, and can also refer to a point in time, such as now. It is used in various contexts, including Genesis and Psalms. The KJV translates it as 'here' or 'hither'.
Definition: here, there, now, hither
Usage: Occurs in 42 OT verses. KJV: here, hither(-to), now, on this (that) side, [phrase] since, this (that) way, thitherward, [phrase] thus far, to...fro, [phrase] yet. See also: Genesis 15:16; 2 Samuel 20:16; Psalms 71:17.
Study Notes — 2 Samuel 5:6
Show Verse Quote Highlights
- Context
- Cross References
- 2 Samuel 5:6 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 2 Samuel 5:6
- Jamieson-Fausset-Brown on 2 Samuel 5:6
- Matthew Poole's Commentary on 2 Samuel 5:6
- Trapp's Commentary on 2 Samuel 5:6
- Ellicott's Commentary on 2 Samuel 5:6
- Adam Clarke's Commentary on 2 Samuel 5:6
- Cambridge Bible on 2 Samuel 5:6
- Barnes' Notes on 2 Samuel 5:6
- Whedon's Commentary on 2 Samuel 5:6
- Sermons on 2 Samuel 5:6
Context — David Conquers Jerusalem
4David was thirty years old when he became king, and he reigned forty years.
5In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah.
6Now the king and his men marched to Jerusalem against the Jebusites who inhabited the land. The Jebusites said to David: “You will never get in here. Even the blind and lame can repel you.” For they thought, “David cannot get in here.”
7Nevertheless, David captured the fortress of Zion (that is, the City of David). 8On that day he said, “Whoever attacks the Jebusites must use the water shaft to reach the lame and blind who are despised by David. ” That is why it is said, “The blind and the lame will never enter the palace.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 1:8 | Then the men of Judah fought against Jerusalem and captured it. They put the city to the sword and set it on fire. |
| 2 | Jeremiah 37:10 | Indeed, if you were to strike down the entire army of the Chaldeans that is fighting against you, and only wounded men remained in their tents, they would still get up and burn this city down.” |
| 3 | 1 Chronicles 11:4–9 | Then David and all the Israelites marched to Jerusalem (that is, Jebus), where the Jebusites inhabited the land. The people of Jebus said to David, “You will never get in here.” Nevertheless, David captured the fortress of Zion (that is, the City of David). Now David had said, “Whoever is the first to strike down a Jebusite will become chief commander.” And Joab son of Zeruiah went up first, and he became the chief. So David took up residence in the fortress; that is why it was called the City of David. He built up the city around it, from the supporting terraces to the surrounding wall, while Joab restored the rest of the city. And David became greater and greater, for the LORD of Hosts was with him. |
| 4 | Judges 1:21 | The Benjamites, however, failed to drive out the Jebusites living in Jerusalem. So to this day the Jebusites live there among the Benjamites. |
| 5 | Joshua 18:28 | Zelah, Haeleph, Jebus (that is, Jerusalem), Gibeah, and Kiriath-jearim —fourteen cities, along with their villages. This was the inheritance of the clans of the tribe of Benjamin. |
| 6 | Joshua 15:63 | But the descendants of Judah could not drive out the Jebusites living in Jerusalem. So to this day the Jebusites live there among the descendants of Judah. |
| 7 | Hebrews 7:1 | This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the slaughter of the kings and blessed him, |
| 8 | Judges 19:10–12 | But the man was unwilling to spend the night. He got up and departed, and arrived opposite Jebus (that is, Jerusalem), with his two saddled donkeys and his concubine. When they were near Jebus and the day was almost gone, the servant said to his master, “Please, let us stop at this Jebusite city and spend the night here.” But his master replied, “We will not turn aside to the city of foreigners, where there are no Israelites. We will go on to Gibeah.” |
| 9 | Genesis 14:18 | Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High — |
| 10 | Joshua 10:3 | Therefore Adoni-zedek king of Jerusalem sent word to Hoham king of Hebron, Piram king of Jarmuth, Japhia king of Lachish, and Debir king of Eglon, saying, |
2 Samuel 5:6 Summary
In this verse, we see the Jebusites, who lived in Jerusalem, taunting David and his men, saying that even the blind and lame could keep them out of the city. But despite their confidence, David was able to capture the city with God's help, as seen in 2 Samuel 5:7. This shows us that with God on our side, we can overcome even the strongest obstacles, just as David did. As the Bible says in Jeremiah 32:17, 'nothing is too difficult' for God, and He can give us the strength and courage we need to overcome any challenge.
Frequently Asked Questions
What was the significance of the Jebusites' taunt that even the blind and lame could repel David?
The Jebusites' taunt was a sign of their confidence in their defenses, but it ultimately proved to be a boastful claim, as David was able to capture the fortress of Zion, as seen in 2 Samuel 5:7. This event is reminiscent of the biblical principle that God often uses the weak to confound the strong, as seen in 1 Corinthians 1:27.
Why did the Jebusites think David could not get into Jerusalem?
The Jebusites thought David could not get into Jerusalem because they were confident in their strong defenses and the natural fortifications of the city, but they underestimated David's military prowess and his faith in God, as seen in 2 Samuel 5:6. This is similar to the way the Philistines underestimated David in 1 Samuel 17:42-51.
What can we learn from the Jebusites' mistake of underestimating David?
We can learn that underestimating others based on outward appearances or circumstances can be a grave mistake, as seen in the story of David and Goliath in 1 Samuel 17:42-51. We should not judge others based on their physical strength or abilities, but rather on their faith and trust in God, as seen in 2 Corinthians 12:9-10.
How does this verse relate to the broader context of David's reign?
This verse is part of the larger narrative of David's reign, which began when he was thirty years old, as seen in 2 Samuel 5:4. It shows how David, with God's help, was able to establish his kingdom and capture key cities, including Jerusalem, which would become the capital of Israel, as seen in 2 Samuel 5:5 and 7.
Reflection Questions
- What are some areas in my life where I may be underestimating God's power or ability to work through me?
- How can I apply the lesson of not underestimating others based on outward appearances to my relationships and interactions with people?
- What are some 'strongholds' in my life that I need to surrender to God, just as David surrendered Jerusalem to God's plan?
- In what ways can I trust God to give me victory over the 'Jebusites' in my life, just as He gave David victory over the Jebusites in Jerusalem?
Gill's Exposition on 2 Samuel 5:6
And the king and his men went to Jerusalem,.... Which, at least part of it, belonged to the tribe of Benjamin; and therefore until all Israel, and that tribe, with the rest, made him king, he did not
Jamieson-Fausset-Brown on 2 Samuel 5:6
And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in
Matthew Poole's Commentary on 2 Samuel 5:6
Having the advantage of so great a confluence of his people to make him king, he thought fit to begin his reign with some eminent action, and to lead them forth in this expedition; wherein doubtless he asked advice from God, and the consent of the elders now present. To Jerusalem; as the place which God had designed for his worship; and in the centre and heart of his kingdom, and therefore fittest for his royal city. The Jebusites continued to dwell there in spite of the Benjamites, to whose lot it fell. See 19:10,11. Except thou take away the blind and the lame, thou shalt not come in hither; or, Thou shalt not come in hither, but the blind and the lame shall remove or hinder thee. By the blind and the lame they understand, either, 1. Their own people; and so they imply that the place was so impregnable, that a few blind and lame men were able to defend it against all David’ s assaults. And these may be called and were the hated of David’ s soul, , not because they were blind and lame, but because they were Jebusites, a people hated and accursed by God: and the Jebusites of this place were more hateful to him than the rest of that nation; partly, because they possessed this place, which David knew was designed for the one and only place of God’ s solemn worship; and partly because they did so wickedly and insolently defy the armies of Israel, and consequently, the God of Israel. Or, 2. Their gods or images; which, after the manner of the heathens, they worshipped as their tutelary gods, and placed in their gates or walls.
These they call blind and lame sarcastically, and with respect to David’ s opinion; as if they said, These gods of ours, whom you Israelites reproach, as blind and lame, ,6, and so unable to direct and protect us, they will defend us against you; and you will find they are neither blind nor lame, but have eyes to watch for us, and hands to fight against you; and you must conquer them before you can take our city. And these may well be called the hated of David’ s soul. But I prefer the former sense, as being most easy, and natural, and proper; whereas the latter is metaphorical, and seems doubtful and forced. David cannot come in hither; concluding their fort to be impregnable.
Trapp's Commentary on 2 Samuel 5:6
2 Samuel 5:6 And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.Ver. 6. And the king and his men.] Those of the several tribes that came unto him at this time armed and well appointed, fit for some noble exploit. Went to Jerusalem unto the Jebusites.] Who still held the tower of Zion, being a company of ungracious people there gathered together, such as were in that city of Thracia called Poneropolis, whither King Philip had assembled all the infamous persons, and men of evil demeanour, that many places might not be troubled with them. Which spake unto David.] Scommate militari, by a military scoff, which did not weaken but waken David’ s courage. Except thou take away the blind and the lame.] Which are the best men that we need to set for defence of this our impregnable fort. These thou hadst best deal with first, and then with us: whom thou shalt find to have both eyes and legs to withstand thee. Others think that by "blind and lame" these Jebusites mean their tutelary gods - called by the Israelites blind and lame idols in contempt - who would not fail to defend them against all adverse forces. Theopomp. xiii. Philip.
Ellicott's Commentary on 2 Samuel 5:6
(6) Went to Jerusalem.—The king of Jerusalem had been defeated and slain by Joshua (Joshua 10:23-26; Joshua 12:10), and the city had been subsequently taken and destroyed by Judah (Judges 1:7-8). It was, however, only partially occupied by the tribes of Judah and Benjamin (Judges 1:21; Judges 15:63), and at a later time fell again entirely into the hands of the Jebusites (Judges 19:11-12). That Jebus and Jerusalem were two names of the same city is stated in 1 Chronicles 11:4. This expedition must have taken place immediately after the coronation, since the length of reign over all Israel and of the reign in Jerusalem are said in 2 Samuel 5:5 to be the same. David doubtless saw the importance of at once uniting the tribes in common action as well as the advantages of Jerusalem for his capital (Hebron being much too far southward), and the necessity of dislodging this remnant of the old Canaanites from their strong position in the centre of the land. Except thou take away.—A better translation is, Thou shalt not come hither; but the blind and the lame shall keep thee off. The Jebusites, confident in the natural strength of their fortress, boast that even the lame and the blind could defend it. Their citadel was upon Mount Zion, the highest of the hills of Jerusalem, south-west of the temple hill of Moriah, and surrounded on three sides by deep valleys.
Adam Clarke's Commentary on 2 Samuel 5:6
Verse 6. The king and his men went to Jerusalem] This city was now in the hands of the Jebusites; but how they got possession of it is not known, probably they took it during the wars between Ish-bosheth and David. After Joshua's death, what is called the lower city was taken by the Israelites; and it is evident that the whole city was in their possession in the time of Saul, for David brought the head of Goliath thither, 2 Samuel 17:54. It appears to have been a very strong fortress, and, from what follows, deemed impregnable by the Jebusites. It was right that the Israelites should repossess it; and David very properly began his reign over the whole country by the siege of this city. Except thou take away the blind and the lame] Scarcely a passage in the sacred oracles has puzzled commentators more than this. For my own part, I do not think that it is worth the labour spent upon it, nor shall I encumber these pages with the discordant opinions of learned men. From the general face of the text it appears that the Jebusites, vainly confiding in the strength of their fortress, placed lame and blind men upon the walls, and thus endeavoured to turn into ridicule David's attempt to take the place: Thou shalt not come in hither, except thou take away the blind and the lame; nothing could be more cutting to a warrior. Dr. Kennicott has taken great pains to correct this passage, as may be seen in his First Dissertation on the Hebrew Text, pages 27 to 47.
I shall insert our present version with his amended text line for line, his translation being distinguished by italics; and for farther information refer to Dr. K.'s work. Ver. 6. And the king and his men went to K. And the king and his men went to Jerusalem unto the Jebusites, the inhabitants K. Jerusalem unto the Jebusites, the inhabitants of of the land: who spake unto David, saying, K. the land; who spake unto David, saying; Except thou take away the blind and the K. Thou shalt not come in hither; for the blind lame, thou shalt not come in hither: thinking, K. and the lame shall drive thee away by saying, David cannot come in hither. K. "David shall not come in hither." Ver. 8. And David said - Whosoever getteth K.
And David said - Whosoever smiteth the up to the gutter, and smiteth the Jebusites, K. Jebusites, and through the subterranean passage and the lame and the blind, that are hated K. reacheth the lame and the blind who of David's soul - Wherefore they said, The K. hate the life of David (because the blind and blind and the lame shall not come into the K. the lame said, "He shall not come into the house. * * * * * * * * K. house,") shall be chief and captain. So * * * * * * * * * K.
Cambridge Bible on 2 Samuel 5:6
6–10. The Capture of Jebus = 1 Chronicles 11:4-96. to Jerusalem, &c.] The Chronicler paraphrases the text thus, “to Jerusalem, which is Jebus, where the Jebusites were, the inhabitants of the land.” Writing after the Captivity, he felt it necessary to explain how the Jebusites came to be dwelling in Jerusalem by a reference to its ancient name of Jebus. It is not a little remarkable that the metropolis of the Jewish monarchy, the most sacred city in the world, does not take its place in the history of the nation until a comparatively late period. As the capital of the important Canaanite tribe of the Jebusites, it bore the name of Jebus. It was assigned to Benjamin (Joshua 18:28), but, lying on the border, was first attacked by Judah (Judges 1:8), and afterwards by Benjamin (Judges 1:21). The citadel was either never taken, or soon recovered, for the Jebusites retained joint possession of the city along with the children of Judah and Benjamin through the period of the Judges and down to this time (Joshua 15:63; Judges 1:21). Political, civil, and military considerations pointed to Jerusalem as the most suitable capital for the united kingdom. (a) Its position within the territory of Benjamin yet close upon the borders of Judah (or, as some think, and as may be indicated by the passages quoted above, partly in one tribe, partly in the other), was excellently adapted for binding together the two royal tribes, and conciliating the good-will of Benjamin, without alienating Judah. (b) Its situation was virtually central, not only with regard to these two great tribes, but for the whole land. “It was on the ridge of the backbone of hills, which extend through the whole country from the Desert to the plain of Esdraelon. Every traveller who has trod the central route of Palestine from north to south, must have passed through the table-land of Jerusalem.” Stanley’s Sinai and Pal. p. 176.
(c) As a military post it was unrivalled. It stood on a rocky plateau surrounded on three sides by deep ravines forming a natural fortress of almost impregnable strength. On the topography of Jerusalem see Additional Note VI. p. 239. Except thou take away the blind and the lame, thou shalt not come in hither] Render, Thou shalt not come in hither, but the blind and the lame would repel thee; as much as to say, David, &c. So confident were the Jebusites in the strength of their fortress, that they boasted that a garrison of blind and lame men would be sufficient to defend it. This boast is omitted in Chron., probably as being obscure, and not bearing directly upon the facts of the narrative.
Barnes' Notes on 2 Samuel 5:6
David immediately after being anointed king of Israel, probably wished to signalize his accession by an exploit which would be popular with all Israel, and especially with Saul’s tribe, Benjamin.
Whedon's Commentary on 2 Samuel 5:6
6. The Jebusites — An ancient tribe descended from Canaan, son of Ham, (Genesis 10:16,) who from the days of Abraham had been well known inhabitants of the land.
Sermons on 2 Samuel 5:6
| Sermon | Description | |
|---|---|---|
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Cut Off Goliath's Head by Bob Jennings | In this sermon, the preacher emphasizes the importance of being fully committed to God and pursuing holiness. He encourages the audience to confront and overcome their besetting si |
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The Original Meaning of Zion by George Warnock | George Warnock explores the original meaning of Zion, emphasizing its historical significance as a stronghold and the spiritual implications of David's actions in establishing a ro |
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Laying Hold of Our Promised Land by Jason Neil | In this sermon, the speaker emphasizes the importance of gathering together as God's people, as Jesus promises to be present when they meet. The speaker encourages the audience to |
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(Genesis) Genesis 14:1-4 by J. Vernon McGee | In this sermon, the speaker focuses on chapter 14 of Genesis, which contains the first war and the introduction of the first priest, Melchizedek. The chapter may seem out of place |
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(Genesis) Genesis 14:18-24 by J. Vernon McGee | In this sermon, the preacher discusses the encounter between Abraham and Melchizedek, the king of Salem and priest of the Most High God. Abraham refuses to accept any material poss |
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(Genesis) Genesis 17 Intro by J. Vernon McGee | In this sermon, the speaker discusses the seven tests that God gave to Abraham. The first test was when God called Abraham out of his home in Ur of the Chaldees, and although Abrah |
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Man's Chief End to Glorify God by Aeron Morgan | In this sermon, the preacher emphasizes that despite man's ability to harness the power of the sun and wind, he is spiritually fallen and in need of God. The preacher references Pa |